Saturday, October 27, 2012

Eid Mubarak

I wish my Muslim friends, and all Muslims, a Blessed Eid, Eid Mubarak, a Blessed Feast of Sacrifice (Eid al-Adha).

The feast commemorates Abraham’s (Ibrahim) willingness to sacrifice his first-born son, Ishmael, who was sent away together with his mother Hagar.

For many Muslims, not Isaac but Ishmael is the son at the center of the drama of the Akedah, the near-sacrifice:

“Behind the Wall of Tears, the timeline descends from the mosque to the Temple of Jupiter to the pigeon-sellers, to the Temple and yet the one before, right down to the altar of worship and sacrifice. It is here, at the point of the needle, where history and legend merge at the very hub of indistinguishable uncertainty, that the awe-inspiring drama of the sacrifice of Isaac supposedly took place. What terrifying, formidable lesson did God want to teach Abraham, when he told him to go forth to the land of Moriah and offer his son Isaac for a burnt offering?

“Abraham does not question his God, with whom he has sealed a covenant. He binds his son Isaac and lays him upon the wood of the altar he has built. The son submits to the father, Isaac to Abraham, and Abraham to God – a weakness of character? Hardly, since Abraham has already proven his capacity to leave his father’s house, and no less, when he argues and negotiates with God to spare the sinners with the righteous in Sodom.

“Perhaps Abraham did not ask any questions because this was simply his adherence to the ancient practice of surrendering the first-born to the gods? The Scriptures tell us Abraham offered up his “only son Isaac.” Consequently, some Muslim scholars claim that not the little laughing one was to be sacrificed, but Ishmael the first-born, who was the only one who could be the only one of Abraham’s sons. Did not the God of compassion hear the lad who cries of thirst, expelled from his father’s house into the desert?

“Eli Shimeoni wondered, if Abraham argued with Terah when he left his father’s house and went forth to the land unto which God would lead him? What doubts pounded in his heart when he put the burnt offering upon his son, for him to carry the wood, some say cross, of his own sacrifice? Was this the wood of the sacred grove that so meticulously had to be cut down, as when Yahweh commands, “build an altar to your God upon the top of this rock, and offer a burnt sacrifice with the wood of the Asherah which you shall cut down?” Without being asked, was little Isaac to carry the Lord of Hosts’ mighty struggle against Asherah, the goddess of the grove, on his shoulders? Was he to be sacrificed, bound to the mother of the morning star and the king of the evening, the mother of the twin brothers Shahar and Shalem – yes, Shalem, the Canaanite king-god and mythological founder of Ir-Shalem?

“The Biblical account is the skeleton of a drama, for the reader to flesh out with feelings, and to be dressed in the garb of interpretations. There is not a word of dialogue between father and son as they ascend the mountain of worship – is it the awe of fate, the brevity of speech when walking straight into inescapable tragedy, or is it the focused silence when you walk the line, stretched to its limits across the cosmic abyss? Or maybe it is the chilling coldness of mechanically executing daily movements, when you submit to invincible catastrophe, as when rather than waiting for the five o’clock bus, you are lining up at Umschlagplatz?

“Is this the story of the Jews’ submission to the father, in which the instincts of the sons bend to the fathers’ discipline, with the rabbis as a Halakhic fortress cementing the power of God, the Father? Or is it the callous need of fathers to castrate their sons, who on the one hand embody their future and bring the prospect to “multiply exceedingly,” but who on the other hand, by their very prime and youth, seem to hold the sword that separates the future from the past, determining who by water and who by fire, who will rest and who shall wander, as the poem recounts our disastrous fate on atonement day?

“In some legends, he recalled, Satan tries to prevent Abraham from carrying out the sacrifice. In his role as adversary, instigating toward consciousness, Satan introduces some healthy doubt into what otherwise seems to be passive submission. But in Biblical reality, it is only when the angel calls upon Abraham not to slay his son, that he lowers his hand, and puts away the knife with which he was ready to sacrifice his beloved son. He has passed God’s test of devotion, and the ram is offered in place of Isaac.

“But has he passed the human test of devotion? (From Requiem, p. 43ff)

Are we perhaps obliged to ask ourselves, once a year, or every day, “Do i pass the human test of devotion?”

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Erel Shalit is a Jungian psychoanalyst in Ra’anana, Israel. He is a training and supervising analyst, and past president of the Israel Society of Analytical Psychology (ISAP). He is the author of several publications, including The Hero and His Shadow: Psychopolitical Aspects of Myth and Reality in Israel and The Complex: Path of Transformation from Archetype to Ego. Articles of his have have appeared inQuadrant, The Jung Journal, Spring Journal, PoliticalPsychology, ClinicalSupervisor, RoundTableReview, Jung Page, Midstream, and he has entries in The Encyclopedia of Psychology and Religion. Dr. Shalit lectures at professional institutes, universities and cultural forums in Israel, Europe and the United States.